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By Gretchen B. Dianda

A TREASURY FOR THE a while phrases of knowledge are like wine: they increase with age. Now, for a few vintage fees from a few stylish characters--vintage all--turn to Older and Wiser. inside of you can find a pleasant, insightful selection of pointed observations and shrewdpermanent reviews, every one of which has handed the try of time, as spoken via modern and ancient figures at 60 years of age or older. From Mae West to Mao Tse Tung, from Benjamin Franklin to George Burns, those complete and enlightened everyone is our eyewitnesses to background, our home windows at the prior and the long run. and there is now not a retiring brain between them! "I am able to meet my Maker. even if my Maker is ready for the good ordeal of assembly me is one other matter." --Winston Churchill "Sixty years in the past I knew every thing; now i do know not anything; schooling is a innovative discovery of our personal ignorance." --Will Durant "Old age is like every thing else. To make successful of it, you have to commence young." --Fred Astaire "An archaeologist is the easiest husband any lady may have; the older she will get, the extra he's in her." --Agatha Christie

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With hatred, one man murders another after premeditation. The two types rooted in delusion may be illustrated as follows: 11. 12. A person, due to delusion, doubts the enlightenment of the Buddha or the efficacy of the Dhamma as a way to deliverance. A person is so distracted in mind that he cannot focus his mind on any object. Rootless Consciousness (ahetukacittāni) — 18 §8. Unwholesome Resultant Consciousness (akusalavipākacittāni) — 7 1. 2. 3. 4. 5. 6. 7. Upekkhāsahagataṁ cakkhuviññāṇaṁ; tathā Sotaviññāṇaṁ; Ghānaviññāṇaṁ; Jivhāviññāṇaṁ; Dukkhasahagataṁ kāyaviññāṇaṁ; Upekkhāsahagataṁ sampaṭicchanacittaṁ; Upekkhāsahagataṁ santīraṇacittañ cā ti.

The aggregate of matter (rūpakkhandha) is, of course, identical with the Abhidhamma category of matter, which will later be divided into twenty-eight types of material phenomena. To these three types of reality, which are conditioned (saṁkhata), is added a fourth reality, which is unconditioned (asaṁkhata). That reality, which is not included in the five aggregates, is Nibbāna, the state of final deliverance (vimutti) from the suffering inherent in conditioned existence (saṁsāra). Thus, in the Abhidhamma philosophy, there are altogether these four ultimate realities: 1.

33 Kiriya (or kriyā) citta, “functional consciousness” or “karmically inoperative consciousness,” is the name for such states of consciousness that are neither karmically wholesome (kusala), nor unwholesome (akusala), nor kamma-results (vipāka); that is, they function independently of kamma. Thus are also called all those worldly mental states in the Arahant that are accompanied by two or three noble roots (non-greed, non-hatred, non-delusion), being karmically neutral in an Arahant and corresponding to the karmically wholesome states of a non-Arahant, as well as the rootless joy-producing (hasituppāda) mindconsciousness-element of an Arahant; further, that mind-element (mano-dhātu) that performs the function of adverting (āvajjana) to the sense object, and that mind-consciousness element (manoviññāṇa-dhātu) that performs the function of deciding (votthapana) and adverting to the mental object.

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